Moses Self-Denial, Treatise · Chapter 7
CHAP. VII.
Reproofe of thoſe who greedily purſue ſenſuall delights,
THe ſecond uſe is for Reproofe to thoſe who greedily give up their hearts to the enjoyment of all the carnall and ſenſuall delight that they can take in the abundance of the outward mercies that God hath given them,Vſe 2. knowing no higher good of them, then to take their fill of cannall delight from them, bleſſing themſelves in them, little thinking of God, or any ſervice that God calls for at their hands in the uſe of them; They know not how to rejoyce, and not to let out themſelves to the full beyond all bounds of moderation. They know not how to make any conjunction betweene rejoycing and moderation, they thinke there is ſuch a diſtance betweene theſe two, that they can never be joyned in one: but marke how wide theſe are from the minde of the Holy Ghoſt, Phil. 4. 4, 5. Rejoyce alwaies, and againe I ſay rejoyce; what followes? then let us let out our hearts to the full, let us ſatisfie our ſelves to the utmoſt way, but let your moderation be knowne to all men; many who care not how they neglect full oportunities for the ſervice of God, or receiving ſpirituall bleſſings from God, yet will bee ſure to take to the full all the advantage they can of all their outward proſperitie to fatten their hearts in all manner of carnall jollity and brutiſh ſenſuality: they let out their hearts to the utmoſt to this, making the bounty of God but as fuell to their luſts, and meanes to fatt up their hearts to deſtruction, and to make them the more bold, and impudent in ſinning againſt him.
Doe you thinke in your conſciences that this is the end why God hath given you an abundance of theſe outward things more then others? what? did God aime at no higher end then this? is there no other way whereby God may bee more glorified by that you have? will it rejoyce your hearts hereafter to remember what you have done? how many are there, who have their hearts ſo glued to the comforts of the creature that they enjoy, that they had rather venture to part with God and conſcience, and thoſe bleſſed things they heare of Chriſt, and of eternity, then venture the loſſe of theſe preſent delights, that they ſee before them; as that prophane Duke of Burbon in France ſaid, he would not give his part in Paris, for his part in Paradiſe: what more apparent argument can there be, that you have theſe things as your portion, you are the man who have your portion in this life? you are never like to have any other good from God.
Yea a certaine argument it is, that all theſe things are for the preſent curſed to you, you have them with much wrath mingled with them; you may bleſſe your ſelves in your way, but you are moſt lamentable objects to behold, in the eſteeme of all who are gracious and holy: and what a diſhonourable thing will it both to God and your ſelves, then to come in and ſeeke God, when all outward contentments are gone; when you have had your luſts to the full, then to come to God to helpe and relieve you in all your ſtraights, with what face can you think to finde acceptance from him? ſurely you will curſe the time that ever you had ſuch proſperity, ſo much of the creature as you have had; if you have thought the comforts and contentments you have enjoyed in a few creatures were too good and too great to part withall for God, hee will thinke his mercy too good and too great for you.
But wee uſe the comforts wee have onelyonly in lawfull things.Object.
For anſwere to this,Anſw. 1. I will onelyonly propound theſe conſiderations. Firſt, doe you feare, are you jealous of your ſelves, leſt you ſhould let out your hearts too farre in them? Doe you ſeriouſly conſider, that there is a ſnare in them? That there may be danger, yea, very great danger, if you take not heed? In whatſoever things the world ſmiles on us for a time, there is more enſnarement then ornament, Qui…quid nobis temporaliter mundus arridet, magis eſt periculum quam ornamentum noſtrum.ſayes Auguſtine.
Secondly, are your deſires as ſtrong in ſeeking God for grace, to uſe them for his honour, as your joyes are in the uſe of them for ſatisfying your ſelves.
Thirdly, doe you oft examine your hearts and wayes,Aug. Ser. 53. T. 10. for feare God ſhould not have that honour from them,2. that is infinitely due unto him.3.
Fourthly,4. what does conſcience ſay when you are in afflictions? when you apprehend God is calling you to an account for them, does it not tell you that your hearts have beene let out too greedily after them?
Fifthly,5. Anſwer as in the preſence of God, would you prize a leſſe eſtate with more opportunity of ſervice, more then a great eſtate with leſſe opportunity of ſervice, and are you more troubled when you are croſſed in opportunity of ſervice, then when you are croſſed in your deſires and delights in the enjoyment of the creature?
Laſtly,6. if you have a care to uſe that proſperous eſtate you have for God, either God hath much glory from you in it, or elſe you have much joy in it; ſurely where there are great eſtates, there are great opportunities of glorifying God; but hath God great glory from you? hath hee more then from others in meane eſtates? or if not, whether is it the griefe of your ſoules, that you ſhould enjoy ſo much from God, and God have ſo little honour from you? what ſtrangers are moſt men to ſuch conſiderations as theſe? they take all the delight they can in the creatures they have, never conſidering what is Gods end in his bounty towards them, or what will be peace to them in their end of the enjoyment of them; this is a ſore and a grievous evill.